Bilangan 24:14

24:14 And now, I am about to go ¹  back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” ² 

Ulangan 4:30

4:30 In your distress when all these things happen to you in the latter days, ³  if you return to the Lord your God and obey him ⁴ 

Ulangan 31:29

31:29 For I know that after I die you will totally ⁵  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ⁶  before the Lord, inciting him to anger because of your actions.” ⁷ 

Yesaya 2:2

2:2 In the future ⁸ 

the mountain of the Lord’s temple will endure ⁹ 

as the most important of mountains,

and will be the most prominent of hills. ¹⁰ 

All the nations will stream to it,

Yesaya 39:6

39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors ¹¹  have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord.

Yeremia 23:20

23:20 The anger of the Lord will not turn back

until he has fully carried out his intended purposes. ¹² 

In days to come ¹³ 

you people will come to understand this clearly. ¹⁴ 

Daniel 2:28-29

2:28 However, there is a God in heaven who reveals mysteries, ¹⁵  and he has made known to King Nebuchadnezzar what will happen in the times to come. ¹⁶  The dream and the visions you had while lying on your bed ¹⁷  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ¹⁸  The revealer of mysteries has made known to you what will take place.

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

Mikha 4:1

Better Days Ahead for Jerusalem

4:1 In the future ¹⁹  the Lord’s Temple Mount will be the most important mountain of all; ²⁰ 

it will be more prominent than other hills. ²¹ 

People will stream to it.

Kisah Para Rasul 2:17

2:17 ‘And in the last days ²²  it will be,’ God says,

‘that I will pour out my Spirit on all people, ²³ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ²⁴  when the day of Pentecost had come, they were all together in one place.

Titus 1:1-2

Salutation

1:1 From Paul, ²⁵  a slave ²⁶  of God and apostle of Jesus Christ, to further the faith ²⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²⁸ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁹  authorities, to be obedient, to be ready for every good work.

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ³⁰  whom he appointed heir of all things, and through whom he created the world. ³¹ 

[24:14]  ¹ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

[24:14]  ² tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

[4:30]  ³ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ⁴ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[31:29]  ⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ⁶ tn Heb “do the evil.”

[31:29]  ⁷ tn Heb “the work of your hands.”

[2:2]  ⁸ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ⁹ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ¹⁰ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[39:6]  ¹¹ tn Heb “fathers” (so KJV, NAB, NASB, NIV).

[23:20]  ¹² tn Heb “until he has done and until he has carried out the purposes of his heart.”

[23:20]  ¹³ tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.

[23:20]  ¹⁴ tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).

[2:28]  ¹⁵ tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ¹⁶ tn Aram “in the latter days.”

[2:28]  ¹⁷ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ¹⁸ tn Aram “your thoughts upon your bed went up to what will be after this.”

[4:1]  ¹⁹ tn Heb “at the end of days.”

[4:1]  ²⁰ tn Heb “will be established as the head of the mountains.”

[4:1]  ²¹ tn Heb “it will be lifted up above the hills.”

[2:17]  ²² sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ²³ tn Grk “on all flesh.”

[2:1]  ²⁴ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²⁸ tn Grk “before eternal ages.”

[3:1]  ²⁹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:2]  ³⁰ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ³¹ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.